2025-11-01 - CourtneyR.dev's 2nd Brain

# God Speaks to Elijah & All Saints Sunday **St. John's United Church of Christ** **Chambersburg, Pennsylvania** **November 2, 2025** *Please stand in body or in spirit* --- ## ORDER OF WORSHIP ### GATHERING SONG **"This is the Day"** ### UNISON WELCOME "No matter who you are or where you are on life's journey, you are welcome here" ### ANNOUNCEMENTS ### PASSING OF THE PEACE **"The peace of Christ be with you"** — **"And also with you"** ### CHIMING OF THE TRINITY & PRELUDE --- ## GATHERING IN GOD'S PRESENCE ### *CALL TO WORSHIP *written by Thom Shuman (adapted)* When we long for the special effects we think life should offer: **it is enough, for us, that God comes in a soft, summer shower.** When our hearts are cracked by the drought of doubt: **it is enough, for us, that God opens up the fountain of faith.** When our senses are deadened by the sales pitches of our culture: **it is enough, for us, that God wraps us in the silence of grace.** May our worship this day be enough for us, O God, **as we sing, and pray, and praise.** ### *HYMN #341 **"For the Beauty of the Earth"** 1. For the beauty of the earth, for the glory of the skies, for the love which from our birth over and around us lies: Lord of all, to Thee we raise this our hymn of grateful praise. 2. For the wonder of each hour of the day and of the night, hill and vale, and tree and flower, sun and moon, and stars of light: Lord of all, to Thee we raise this our hymn of grateful praise. 3. For the joy of human love, brother, sister, parent, child, friends on earth, and friends above, for all gentle thoughts and mild: Lord of all, to Thee we raise this our hymn of grateful praise. 4. For the church that evermore lifteth holy hands above, offering up on every shore her pure sacrifice of love: Lord of all, to Thee we raise this our hymn of grateful praise. 5. For the joy of ear and eye, for the heart and mind's delight, for the mystic harmony linking sense to sound and sight: Lord of all, to Thee we raise this our hymn of grateful praise. 6. For Thyself, best Gift Divine! to our world so freely given; for that great, great love of Thine, peace on earth, and joy in heaven: Lord of all, to Thee we raise this our hymn of grateful praise. WORDS: Folliott S. Pierpoint, 1864, alt. MUSIC: Conrad Kocher, 1838; adapt. William Henry Monk, 1861 --- ## OPENING OURSELVES TO GOD ### CALL TO CONFESSION Gracious God, let us meet you honestly and openly, not hiding from you, but confessing from a place of trust what we have done and what we have left undone. ### PRAYER OF CONFESSION *written by Katherine Hawker* **We come seeking God in mighty earthquakes. We come listening for God in resounding thunder. We come expecting God in sweeping victories. Yet God is found in a baby's touch. Yet God speaks in silence. Yet God is found in the least of these. Save us, O God, from our aimless wandering. Save us, O God, from our idols. Save us, O God, from our self-induced chaos. God in your mercy, Hear our prayer. Amen.** ### KYRIE *Hymnal Companion C-4* ### ASSURANCE OF GRACE *written by Katherine Hawker* Hear the good news of God's love for us: not in the earthquake, not in the storms, not in the mighty deeds but in the silence, in the gentle touch, in the quiet rain, God says, again, *"You are my Beloved. I love you."* --- ## PROCLAIMING GOD'S WORD ### *GLORY BE TO THE FATHER #704 ### SCRIPTURE READING **John 12:27-32** > [!bible]+ [John 12:27-32 - AMP](https://bolls.life/AMP/43/12/) > 27. "Now My soul is troubled and deeply distressed; what shall I say? 'Father, save Me from this hour [of trial and agony]'? But it is for this [very] purpose that I have come to this hour [this time and place]. > 28. [Rather, I will say,] 'Father, glorify (honor, extol) Your name!'" Then a voice came from heaven saying, "I have both glorified it, and will glorify it again." > 29. The crowd of people who stood nearby and heard the voice said that it had thundered; others said, "An angel has spoken to Him!" > 30. Jesus answered, "This voice has come for your sake, not for mine. > 31. Now judgment is upon this world [the sentence is being passed]. Now the ruler of this world (Satan) will be cast out. > 32. And I, if and when I am lifted up from the earth [on the cross], will draw all people to Myself [Gentiles, as well as Jews]." %% #John12 %% ### RESPONSIVE READING **"The Beatitudes: An Intergenerational Version"** Blessed are the saints who trust God's power and loving care, for they are part of the kingdom of heaven. **Blessed are the saints when they are sad because the world is so unfair, they have God's promise that justice will come.** Blessed are the nobodies who know they are nobodies and still do God's work. In God's world they are the leaders. **Blessed are the saints whose greatest wish is to do what God desires.** Blessed are the saints who treat other people gently, God will treat them gently. **Blessed are the saints who get in trouble when they do what God requires, for they are surely among God's saints.** ### ANTHEM **"I Sing a Song of the Saints of God"** arr. Wayne L. Wold *Please join the choir in singing the 3rd verse* **All 3 They lived not only in ages past, there are hundreds of thousands still; the world is bright with the joyous saints who love to do Jesus' will. You can meet them in school, or in lanes, or at sea, in church, or in trains, or in shops, or at tea, for the saints of God are just folk like me, and I mean to be one, too.** ### CHILDREN'S MESSAGE *Roxanne Davenport* *Children's Corner will be offered following the Children's Message* ### SCRIPTURE READING **1 Kings 19:1-18** > [!bible]+ [1 Kings 19:1-18 - AMP](https://bolls.life/AMP/11/19/) > 1. Now Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets [of Baal] with the sword. > 2. Then Jezebel sent a messenger to Elijah, saying, "So may the gods do to me, and even more, if by this time tomorrow I do not make your life like the life of one of them." > 3. And Elijah was afraid and arose and ran for his life, and he came to Beersheba which belongs to Judah, and he left his servant there. > 4. But he himself traveled a day's journey into the wilderness, and he came and sat down under a juniper tree and asked [God] that he might die. He said, "It is enough; now, O LORD, take my life, for I am no better than my fathers." > 5. He lay down and slept under the juniper tree, and behold, an angel touched him and said to him, "Get up and eat." > 6. He looked, and by his head there was a bread cake baked on hot coal, and a pitcher of water. So he ate and drank and lay down again. > 7. Then the angel of the LORD came again a second time and touched him and said, "Get up, and eat, for the journey is too long for you [without adequate sustenance]." > 8. So he got up and ate and drank, and with the strength of that food he traveled forty days and nights to Horeb (Sinai), the mountain of God. > 9. There he came to a cave and spent the night in it; and behold, the word of the LORD came to him, and He said to him, "What are you doing here, Elijah?" > 10. He said, "I have been very zealous (impassioned) for the LORD God of hosts (armies) [proclaiming what is rightfully and uniquely His]; for the sons of Israel have abandoned (broken) Your covenant, torn down Your altars, and killed Your prophets with the sword. And I, only I, am left; and they seek to take away my life." > 11. So He said, "Go out and stand on the mountain before the LORD." And behold, the LORD was passing by, and a great and powerful wind was tearing out the mountains and breaking the rocks in pieces before the LORD; but the LORD was not in the wind. And after the wind, [there was] an earthquake, but the LORD was not in the earthquake. > 12. After the earthquake, [there was] a fire, but the LORD was not in the fire; and after the fire, [there was] the sound of a gentle blowing. > 13. When Elijah heard the sound, he wrapped his face in his mantle (cloak) and went out and stood in the entrance of the cave. And behold, a voice came to him and said, "What are you doing here, Elijah?" > 14. He said, "I have been very zealous for the LORD God of hosts (armies), because the sons of Israel have abandoned (broken) Your covenant, torn down Your altars and killed Your prophets with the sword. And I, only I, am left; and they seek to take away my life." > 15. The LORD said to him, "Go, return on your way to the Wilderness of Damascus; and when you arrive, you shall anoint Hazael as king over Aram (Syria); > 16. and you shall anoint Jehu the son of Nimshi as king over Israel; and anoint Elisha the son of Shaphat of Abel-meholah as prophet in your place. > 17. It shall come about that Jehu shall put to death whoever escapes from the sword of Hazael, and Elisha shall put to death whoever escapes the sword of Jehu. > 18. Yet I will leave 7,000 [survivors] in Israel, all the knees that have not bowed down to Baal and every mouth that has not kissed him." %% #1Kings19 %% ### SERMON *Rev. Caroline E. Saxton* I’ll provide a comprehensive analysis of this sermon using your template. This is a rich text that deserves careful attention, particularly given its handling of a complex passage and its contemporary applications. ----- ## ✅ **COMPREHENSIVE SERMON ANALYSIS: 1 Kings 19 (Elijah) - All Saints Sunday** ### **🗒 Sermon Summary** **Central Message:** The sermon explores Elijah’s encounter with God at Horeb, emphasizing that God speaks in stillness rather than spectacular displays, while wrestling honestly with the text’s violence and its implications for contemporary solidarity with vulnerable communities. The dual focus is on: (1) personal self-care and spiritual discernment (eating, resting, listening for God’s quiet voice), and (2) communal responsibility to stand with—and in front of—those facing persecution, particularly immigrants facing deportation. The sermon emphasizes **both** personal transformation (recognizing our need for rest, nourishment, and perspective) and communal responsibility (standing in solidarity, choosing Jesus’s way of sacrificial love over Elijah’s way of violence). **Liturgical/Thematic Focus:** All Saints Sunday provides the framing for the sermon’s conclusion, which pivots to honoring ancestors who survived persecution so “we could live,” and calls the congregation to continue their work toward a more just world. The connection between Elijah’s prophetic ministry and contemporary prophetic witness is made explicit, particularly through references to clergy standing outside schools and hospitals to protect immigrant families from ICE raids. **Score: 4/5** The sermon maintains strong integration with the text throughout, though the All Saints Sunday connection feels somewhat added at the end rather than woven throughout. The contemporary application (ICE raids, sanctuary work) is powerful but could be more explicitly tied to the lectionary/liturgical theme. ----- ### **🎙 Preaching Style Assessment** **Primary Style(s):** - **Narrative-Expository Blend** (dominant): The preacher walks through the text sequentially, retelling the story while offering interpretive commentary - **Prophetic**: Particularly in the final third, confronting systems of violence and calling for solidarity action - **Conversational**: Accessible language, direct address (“Don’t be afraid to rest”), metaphors from everyday life (car gears, Snickers bars) - **Textual**: Focused deeply on 1 Kings 19, with careful attention to specific verses and narrative details **Blend of Styles:** The sermon effectively integrates narrative exposition with prophetic challenge. The conversational tone makes difficult material accessible while maintaining theological seriousness. The shift from personal application (self-care, listening for God) to prophetic confrontation (violence in the text, ICE raids) is somewhat abrupt but ultimately effective. **Appropriateness:** Well-suited for a progressive mainline congregation (UCC context evident). The style serves both the text’s complexity and the congregation’s need for both comfort (self-care, God’s presence) and challenge (solidarity, anti-violence stance). The accessible language opens the text to diverse learning styles. **Score: 4/5** Style is clear and generally well-executed. The transition between personal and prophetic could be smoother, but the blend effectively serves both pastoral and justice-oriented goals. ----- ### **🧵 Storytelling and Illustration** **Effectiveness:** - **Halloween candy distribution** (opening): Culturally specific, warm community-building reference that grounds the sermon in congregational life - **Snickers tagline** (“You’re not you when you’re hungry”): Accessible pop culture reference connecting physical hunger to Elijah’s need for nourishment. However, the preacher acknowledges this was an incomplete thought (“I wouldn’t… Oh, amen.”) - **Car gear metaphor**: Extended analogy (drive, first gear, reverse, neutral) effectively illustrating spiritual momentum and the danger of expending energy without movement - **Moses’ 40-day journey** (Exodus 33:22): Biblical cross-reference that deepens theological resonance - **Jonah comparison**: Brief but effective typological connection highlighting prophetic resistance to God’s universal mercy - **ICE raid scenarios**: Concrete contemporary story grounding prophetic call in lived reality (“standing outside of elementary schools and hospitals and homes”) **Inclusivity:** Stories span from local congregational life to global justice concerns. The ICE narrative explicitly centers immigrant communities and names clergy solidarity work. However, the sermon lacks diverse theological voices (no women theologians quoted, no Global South perspectives explicitly named). **Balance with Scripture:** Stories support but don’t overshadow the text. The sermon maintains textual focus while using illustrations to apply and illuminate. The Snickers reference feels slightly forced but doesn’t derail the message. **Score: 3.5/5** Solid use of accessible illustrations grounded in both congregational life and justice work. Could strengthen by incorporating diverse voices (women, BIPOC theologians, immigrant voices directly) rather than speaking for marginalized communities. ----- ### **🗣 Intonation and Delivery** **Note:** This assessment is limited by analyzing a transcript rather than audio/video. **Observable Elements:** - **Tone:** The written voice suggests conversational warmth with prophetic edge. Phrases like “Honestly, I find that more than depressing or disturbing. I find that terrifying” suggest emotional intensity and vulnerability - **Pacing:** The transcript shows varied sentence length suggesting intentional pacing—short phrases for emphasis (“Don’t forget to shift back into drive”), longer sections for exposition - **Emphasis:** Repetition used for effect (“he walks, and he walks, and he walks”) **Accessibility:** - Clear transitions between sections aid comprehension - Direct address (“Don’t be afraid to rest”) engages listeners - No indication of visual aids or gestures in transcript **Score: 3/5** (provisional, based on text alone) The written voice suggests dynamic delivery, but without audio/video, cannot fully assess vocal variety, tone modulation, or multimodal engagement. ----- ### **📝 Content Structure** **Organization:** **Introduction:** - Community connection (Halloween event) - Snickers metaphor (incomplete but sets theme of nourishment) - Scripture reading (1 Kings 19:1-18) **Body:** 1. **Context and Elijah’s Flight** (vv. 1-4): Elijah’s violence, prophetic risk, exhaustion, death wish 2. **Divine Care and Preparation** (vv. 5-8): Messenger, food, rest, self-care necessity, 40-day journey 3. **Cave Encounter** (vv. 9-14): God’s question, Elijah’s rehearsed speech, theophany (wind, earthquake, fire, still small voice), repeated exchange 4. **Marching Orders** (vv. 15-18): God’s instructions, anointing new leaders 5. **Wrestling with Violence**: Critical reading of vv. 15-18 as “texts of terror,” contemporary parallels (ICE, deportation) 6. **Christological Pivot**: Contrast Elijah’s violence with Jesus’s way **Conclusion:** - All Saints Sunday framing - Call to continue ancestors’ work toward justice - Benediction on God’s love, mercy, compassion **Strengths:** - Clear movement through the text sequentially - Smooth transitions between exposition and application - Effective use of repetition (God’s question to Elijah asked twice; “he walks, and he walks”) **Weaknesses:** - The All Saints Sunday theme arrives only at the end, feeling somewhat tacked on rather than integrated throughout - The shift from self-care emphasis to prophetic confrontation is abrupt (though perhaps intentionally jarring) - The car gear metaphor appears mid-sermon without clear setup, though it works effectively once introduced **Score: 4/5** Strong sequential structure following the text. Transitions mostly smooth. Could benefit from stronger liturgical integration throughout rather than primarily at conclusion. ----- ### **👥 Engagement and Application** **Congregational Inclusion:** - Direct address used throughout (“Don’t be afraid to rest,” “May we do like this”) - Local church activity (Halloween) creates community connection - Implicit invitation to self-reflection (Are we in neutral? Are we rested?) **Marginalized Groups:** - **Explicitly named:** Immigrants facing deportation, children and families seeking opportunity - **Implicitly included:** Those experiencing exhaustion, depression, persecution - **Clergy as allies:** Names colleagues “standing outside of elementary schools and hospitals and homes” in sanctuary work **Practical Applications:** - **Personal:** Rest, eat well, take breaks, fuel your body, shift out of neutral, pray - **Communal:** Stand with and in front of those in harm’s way, practice solidarity not just alongside but protectively - **Systemic:** Implicit critique of immigration enforcement (“due process is ignored,” “neighbors are kidnapped by men”), calling for resistance to state violence **Interactive Elements:** - Prayer invitation (opening: “will you pray”) - Direct questioning (God’s question to Elijah becomes implicit question to congregation) - No explicit call-and-response, reflection time, or physical action **Score: 4/5** Strong engagement with contemporary justice issues and clear calls to both personal practice and communal solidarity. Could strengthen with more explicit participatory elements (moments of silence, communal response, physical gesture). ----- ### **📖 Scripture Handling** **Scriptures Referenced:** - **Primary:** 1 Kings 19:1-18 (read in full) - **Explicit references:** - Exodus 33:22 (Moses in the cave) - Matthew 6 (implied in discussion of prayer, Jesus’s teaching) - Book of Jonah (comparison to Elijah’s limited mercy) - **Implicit/thematic echoes:** - 40-day journeys (Moses, Jesus in wilderness) - Jesus’s teachings on loving enemies, blessing persecutors - Prophetic tradition (Amos implied in justice emphasis) **Depth of Exegesis:** **Historical/Cultural Context:** - **Ahab and Jezebel’s power:** Named but not deeply explored - **Baal worship:** Mentioned as what Jezebel promotes; Elijah’s elimination of Baal prophets named - **Beersheba location:** Identified as “extreme south” with subsequent journey to “extreme north” - **First-century agrarian economy:** NOT explored (not relevant to 1 Kings text) - **Cave tradition:** Connects to Moses’s Exodus encounter **Original Language:** - No Hebrew word studies or linguistic analysis - No exploration of “still small voice” Hebrew (*qol demamah daqqah*)—a significant missed opportunity given the sermon’s emphasis on this moment **Cross-References:** - Effective typological connections (Moses, Jonah, Jesus) - Could strengthen with more explicit scriptural grounding for Jesus’s alternative to violence (cite Sermon on the Mount, Luke 6:27-36, etc.) **Text-Driven vs. Theme-Driven:** Primarily **text-driven**. The sermon walks through the passage sequentially, letting the narrative shape the message. Contemporary applications emerge from the text rather than being imposed on it. However, the sermon is not afraid to critique the text itself (vv. 15-18 as promoting violence). **Justice and Inclusion Lens:** - **Strong:** Explicit naming of immigration enforcement as violence - **Strong:** Critique of text’s violence rather than baptizing it - **Strong:** Lifting up those “who want what I want—a life of opportunity” - **Moderate:** Could more explicitly connect economic justice themes (Elijah’s survival resources, grain storage, wealth distribution) **Score: 3.5/5** Solid sequential engagement with the text. Honest grappling with violence in scripture. Could deepen with original language work, more explicit economic justice analysis, and stronger cross-referencing of Jesus’s teachings on nonviolence. ----- ### **🧩 Logical Reasoning** #### **STRONG REASONING:** **1. Deductive Logic:** - **Premise 1:** Self-care is necessary for sustained ministry - **Premise 2:** Elijah was depleted and needed rest/food before continuing - **Conclusion:** “We can’t do any of it when we’re depleted, distressed, and just plain dumb” - **Assessment:** Valid syllogism connecting biblical example to contemporary practice **2. Cause-and-Effect:** - “Taking a break is necessary… to keep going, to meet the present need” - “Elijah follows instructions and takes a 40-day trip… and it’s here that God speaks to him” - Clear causal chains: rest → renewed capacity; journey → encounter **3. Typological Reasoning:** - Elijah’s 40-day journey parallels Moses’s 40 days → suggests both are preparatory wilderness experiences leading to divine encounter - Elijah compared to Jonah → both prophets desire limited mercy, both resist God’s inclusive love **4. Ethical Reasoning (strong):** - “Standing in solidarity means that we don’t simply stand alongside those who are in harm’s way, it means standing in front of them” - Nuanced distinction between passive support and active protection **5. Textual-Critical Honesty:** - “A careful reading notes that we’ve been really problematic” - Acknowledges violence in text rather than explaining it away - “I don’t believe that these verses are meant to be a text of terror, but then I don’t see what [I?] is doing” [transcript unclear, possible transcription error] ----- #### **FALLACIES IDENTIFIED:** **1. Hasty Generalization (Minor)** **Quote:** *“All of this means that Snickers are fresh in my mind with the catchy tagline ‘you’re not you when you’re hungry’”* **Fallacy:** Hasty generalization—moving from Halloween candy distribution to broader sermon theme via commercial tagline. The connection is implied but not fully developed (preacher seems to acknowledge this with “I wouldn’t… Oh, amen”). **Impact:** Minor. Creates slightly awkward opening but doesn’t undermine core argument. **Improvement:** Either develop the metaphor more fully (hunger as spiritual/physical need) or use a different entry point. Alternatively, acknowledge: “Like the Snickers ad suggests—tongue in cheek—we’re not ourselves when depleted. Scripture shows this isn’t just a candy commercial, it’s spiritual truth.” ----- **2. Appeal to Emotion (Moderate - but contextually appropriate)** **Quote:** *“I don’t see what ICE is doing to communities of [illegal?/legal?] integration… none of it matters as due process is ignored and neighbors are kidnapped by men… standing outside of elementary schools and hospitals and homes”* **Assessment:** This is emotionally charged language (“kidnapped,” children at schools). In classical rhetoric, this could be an *argumentum ad passiones*. However, in prophetic preaching, emotional appeal grounded in concrete reality is appropriate and necessary. The preacher is not manipulating emotion *instead* of reasoning; rather, emotion flows from the ethical claim that immigration enforcement is violent and unjust. **Impact:** Powerful prophetic witness. May alienate congregants with different views on immigration, but that’s inherent to prophetic preaching. **Improvement:** Could strengthen by briefly grounding the justice claim in scriptural warrants (e.g., “The prophets consistently condemn those who ‘oppress the alien’ [Exodus 22:21, Leviticus 19:33-34, Zechariah 7:10]… Scripture is clear: God stands with the vulnerable stranger.”) ----- **3. Possible Strawman (Minor)** **Quote:** *“If you don’t agree with me, if you don’t worship or live in this particular way, if you object to any doing, you can’t be removed.”* **Fallacy:** This characterizes the violence in 1 Kings 19:15-18 in perhaps overly simplistic terms. The historical context was more complex than “disagreement” → “elimination.” However, the preacher is making a theological point about religious violence, not a historical claim. **Impact:** Minimal. The rhetorical simplification serves the sermon’s purpose of naming how texts of terror can be weaponized. **Improvement:** “Elijah’s commissioning to anoint those who would execute judgment on Baal worshipers has been used throughout history to justify religious violence—the Crusades, forced conversions, colonial Christianity. When we read these texts, we must ask: does this reflect God’s ultimate will, or human violence attributed to God?” ----- **4. Possible False Dilemma (Implicit)** **Quote:** *“This text isn’t just a beautiful story about the importance of a [snack] or even how God speaks with a still, small voice… there’s a countertext to be found here, too.”* **Assessment:** The preacher sets up a binary: “not just” the comforting parts BUT ALSO the violent parts. This is actually good interpretive practice—refusing both/and thinking rather than either/or. However, the structure *could* imply these are the only two readings available. **Impact:** Minimal. The “not just… but also” structure is effective rhetoric. **Improvement:** Already handled well. The preacher holds complexity rather than reducing to false binary. ----- **5. Argument from Authority (Appropriate Use)** **Quote:** *“I keep coming back to this quote from Fr. Richard Rohr, ‘all pointing to the same source. We just get arguing who has the best finger.’”* **Assessment:** Rohr is cited as wisdom voice, not as definitive proof. The quote is used to illuminate interfaith respect, not to settle a disputed claim. This is appropriate homiletical use of authority. **Impact:** Positive. Rohr’s Franciscan contemplative tradition adds depth. **Improvement:** None needed, though could contextualize: “Franciscan priest Richard Rohr, in his work on interfaith spirituality, reminds us…” ----- #### **OVERALL LOGICAL ASSESSMENT:** **Strengths:** - Strong ethical reasoning, especially around solidarity and nonviolence - Honest textual engagement that doesn’t shy from difficulty - Effective typological connections (Elijah-Jonah-Jesus) - Christological center provides coherent interpretive key **Weaknesses:** - Opening metaphor (Snickers) underdeveloped - Could more explicitly ground contemporary application in scriptural warrants - Some passionate language could benefit from additional theological scaffolding **Score: 4/5** Generally strong reasoning with effective ethical argumentation. Minor lapses in development but no major fallacies that undermine the sermon’s logic. Prophetic passion is grounded in textual engagement rather than mere emotionalism. ----- ### **📚 References** **Theologians/Scholars Cited:** - **Grant Strong** (quoted on Elijah receiving “marching orders” not reassurance) - **Lawrence W. Ferris** (on renewal through attending to work) - **Fr. Richard Rohr** (interfaith quote about “the best finger”) **Traditions Represented:** - Progressive Christian (implicit UCC theology) - Franciscan spirituality (Rohr) - Biblical scholarship (Grant Strong, Ferris—though not contextualized) **Marginalized Voices:** - **None explicitly cited** in scholarly/theological references - Immigrant communities are spoken *about* and advocated for, but no direct quotes from immigrant theologians or activists - No women theologians cited - No Black, Latinx, Asian, or Global South theological voices named **Historical/Secular References:** - **Doctrine of Discovery:** Named as informed by violent reading of this text - **Medieval Christianization of Northern Europe:** Referenced as example of forced conversion through violence - **Contemporary ICE enforcement:** Concrete political reality grounding prophetic call **Score: 2/5** Limited scholarly references, and those cited are all white male voices (Strong, Ferris, Rohr—though Rohr brings progressive Franciscan perspective). Significant gap in centering marginalized theological voices, particularly when preaching about solidarity with immigrants. Could greatly strengthen by citing: Latinx theologians (Virgilio Elizondo, Miguel De La Torre), immigration justice voices (M. Daniel Carroll R.), womanist/feminist perspectives, or direct testimony from immigrant communities. ----- ### **🗨 Quotes and Illustrative Stories** **Memorable Quotes:** **1. Richard Rohr** - **Quote:** *“All pointing to the same source. We just get arguing who has the best finger.”* - **Connection:** - **Biblical:** Echoes 1 Corinthians 12 (body with many parts), Jesus’s “other sheep” (John 10:16) - **Theological:** Interfaith respect, critiques religious exclusivism that Elijah represents - **Lived Experience:** Speaks to religiously diverse communities, pluralistic contexts - **Impact:** Accessible metaphor that challenges Christian supremacy without dismissing Christian particularity **2. Grant Strong** - **Quote:** *“What Elijah most [needs] is not a record, but marching orders.”* - **Connection:** - **Biblical:** God’s response to Elijah is action, not explanation - **Theological:** Divine pragmatism over theological debate - **Lived Experience:** Resonates with activists who need direction more than sympathy - **Impact:** Reframes divine response as loving commission rather than dismissive coldness **3. Original (Preacher)** - **Quote:** *“Standing in solidarity means that we don’t simply stand alongside those who are in harm’s way, it means standing in front of them.”* - **Connection:** - **Biblical:** Jesus’s own body placed between accusers and the woman caught in adultery; the cross as standing in front of violence - **Theological:** Embodied solidarity, sacrificial protection - **Lived Experience:** Sanctuary movement, clergy protecting immigrants, privileged bodies as shields - **Impact:** Challenges passive allyship, calls to risk and protection ----- **Illustrative Stories:** **1. Car Gear Metaphor** - **Content:** Drive, first/second gear, reverse, neutral—most dangerous is neutral (energy without movement) - **Connection:** - **Biblical:** Elijah’s need to get moving again after rest - **Theological:** Grace empowers action; faith without works is dead - **Lived Experience:** Resonates with anyone feeling stuck, spinning wheels - **Assessment:** Accessible, effective. Perhaps overused in preaching generally, but works here. **2. ICE Raids at Schools/Hospitals** - **Content:** Clergy “standing outside of elementary schools and hospitals and homes” to protect immigrant families - **Connection:** - **Biblical:** “I was a stranger and you welcomed me” (Matt 25:35); Exodus liberation narrative - **Theological:** Church as sanctuary, prophetic witness, protection of vulnerable - **Lived Experience:** Concrete contemporary reality in many communities - **Assessment:** Powerful, grounding abstract “solidarity” in embodied action. Could be strengthened with specific story or naming a particular congregation’s sanctuary work. **3. Halloween Candy Distribution** - **Content:** St. John’s UCC setting up tables, decorating, handing out treats to “hundreds of trick-or-treaters” - **Connection:** - **Biblical:** Hospitality, community care - **Theological:** Church as welcoming presence in neighborhood - **Lived Experience:** Shared congregational memory, local engagement - **Assessment:** Warm, community-building opening. Perhaps underutilized—could connect to themes of abundant provision (God’s provision for Elijah) or celebration despite difficulty. ----- **Score: 4/5** Strong original quotes (particularly on solidarity). Effective use of accessible metaphors and concrete contemporary stories. Richard Rohr quote is apt and memorable. Could elevate by incorporating more diverse theological voices and perhaps one detailed story rather than several brief references. ----- ### **🔄 Calls to Action** **Personal:** - “Don’t be afraid to rest, to eat good food, to fuel your heart, head and body” - “Keep finding perspective, keep making” [transcript unclear] - Pray (implicit throughout) - Listen for God in the quiet, still small voice **Communal:** - Stand with and “in front of” those in harm’s way - Continue ancestors’ work toward justice (“they survived what they did so that we could live”) - Extend compassion, mercy to all creation **Systemic:** - Implicit critique of immigration enforcement - Challenge religious violence and Christian supremacy - Follow Jesus’s way of sacrificial love, not Elijah’s way of elimination **Presentation Modalities:** - **Spoken:** All calls are verbal - **Visual:** No evidence in transcript - **Experiential:** None explicitly invited (no moment of silence, no physical gesture, no communal commitment) **Specificity:** The personal calls are clear and actionable. The communal/systemic calls are inspiring but somewhat abstract. “Standing in front of” vulnerable people is powerful language, but the sermon doesn’t specify *how* congregants might do this. Is the church offering sanctuary? Are there letter-writing campaigns, court accompaniment programs, donation needs? **Score: 3/5** Strong personal application (self-care, spiritual attentiveness). Powerful language around solidarity. However, lacks concrete next steps for communal action. How does a congregant translate “standing in front of” into specific action this week? Could strengthen with: “Join us this Thursday for immigration court accompaniment training,” or “Our sanctuary team meets every other Tuesday,” or “Take a card in the narthex with three legislators’ contact info to call this week.” ----- ### **🧠 Style Effectiveness Analysis** **Did the chosen style(s) effectively communicate the text’s intent and sermon’s purpose?** **Yes, with qualifications:** The **narrative-expository blend** served the text well by: - Honoring the story’s sequential movement - Allowing the congregation to “walk with” Elijah through exhaustion → rest → encounter → commission - Creating space for both pastoral comfort (self-care) and prophetic challenge (violence critique) The **prophetic mode** effectively: - Named contemporary injustice without being heavy-handed - Challenged the text itself, modeling critical engagement - Called congregation to costly solidarity The **conversational tone** made complex theology accessible without being simplistic. **However:** - The shift from personal application (self-care, car gears, listening for God) to systemic critique (violence in text, ICE raids) felt somewhat abrupt - The All Saints Sunday framing arrived late rather than providing connective tissue throughout - The opening Snickers reference never fully landed (perhaps delivery made this clearer) ----- **How would the message shift if delivered as:** **1. Fully Expository Sermon (verse-by-verse, deeply exegetical)** **Gains:** - Hebrew word study on *qol demamah daqqah* (“sound of sheer silence”) would deepen the theological richness of the theophany moment - Detailed historical-critical work on Deuteronomistic History’s theology of divine violence could provide more nuanced wrestling with vv. 15-18 - Analysis of Elijah cycle’s literary structure (1 Kings 17-19) would show how this story fits larger narrative arc - Exploration of Ancient Near Eastern theophany traditions would illuminate what’s conventional vs. subversive in this text **Losses:** - Might lose accessibility for congregants without biblical studies background - Could feel academic rather than pastoral/prophetic - Harder to make immediate contemporary connections (though not impossible) - Risk of staying “in the text” without moving to “what do we do?” **Example opening:** “The Hebrew phrase in verse 12, *qol demamah daqqah*, is notoriously difficult to translate. ‘Still small voice’ (KJV) misses the radical nature of this encounter. Better: ‘sound of sheer silence’ (NRSV) or ‘thin quiet voice.’ The paradox is intentional: how can silence have a sound? What the narrator wants us to grasp is that this is *nothing like* the expected theophany. Let’s explore why this matters…” ----- **2. Prophetic Sermon (justice-oriented throughout)** **Gains:** - Could center immigration justice from the start, making it the organizing principle rather than a late addition - Stronger connections between Elijah’s violence and colonialism, Christian nationalism, border militarization - More explicit call to action with concrete next steps - Could incorporate direct testimony from immigrant community members **Losses:** - Might lose the pastoral tenderness of self-care emphasis - Could alienate congregants not ready for explicit political engagement - Risk of making biblical text merely illustrative rather than authoritative - Might miss the beauty of the “still small voice” spiritual practice **Example structure:** - **Opening:** ICE raid scenario (specific story) - **Complication:** How do we respond? What resources do we have? - **Biblical Exploration:** Elijah shows us both God’s care for the persecuted AND the danger of religious violence - **Resolution:** Jesus shows us the way—standing with (in front of) the vulnerable, rejecting violent solutions - **Call:** Specific sanctuary/advocacy actions ----- **3. Inductive Sermon (questions/tension leading to conclusion)** **Gains:** - Could create more congregational participation (actual Q&A, discussion, wondering together) - Honors the text’s own questions (“Why are you here, Elijah?”) - Would make the wrestling with violence more communal rather than preacher-centered - Leaves more room for ambiguity, different perspectives **Losses:** - Harder to deliver prophetic challenge with clarity - Risk of staying in questions without resolution - Some congregants need direct instruction, not just wondering - Might not reach clear calls to action **Example questions to explore:** - “Why does God ask Elijah ‘Why are you here?’ twice? What changes between the two askings—for Elijah, for God, for us?” - “When have you felt like Elijah—alone, exhausted, ready to give up? Where did you find the strength to keep going?” - “What does it mean that God wasn’t in the wind, earthquake, or fire? Where do we look for God?” - “How do we handle texts where God seems to command violence? Can we trust a God who does this?” ----- **4. Contemplative/Mystagogical Sermon (silence, prayer, spiritual practice)** **Gains:** - Could incorporate extended silence for congregants to “listen for the still small voice” - Guided meditation through the text (imaginative prayer) - More emphasis on spiritual practice (Sabbath, prayer, discernment) as resistance to empire’s demands - Could invite contemplative response to violence (lamentation, silence in the face of horror) **Losses:** - Might lose the prophetic urgency around immigration justice - Risk of privatizing what is also a communal/political text - Some congregants might find extended silence uncomfortable - Could feel “too Catholic” or “too Buddhist” for some Protestant sensibilities (though UCC generally open) **Example approach:** - After reading the text, 2 minutes of silence - “In the silence, notice: Where in your life do you need God’s quiet voice right now? What noise drowns it out?” - Another minute of silence - Guided prayer: “Imagine yourself as Elijah in the cave. God asks, ‘Why are you here?’ What is your answer?” - Move to response ----- **5. Narrative-First-Person Sermon (Elijah speaks)** **Gains:** - Deeply embodied emotional journey - Makes Elijah’s exhaustion, fear, anger visceral - Could alternate between Elijah’s voice and preacher’s voice/God’s voice - Powerful imaginative entry into text **Losses:** - Hard to critique the text’s violence when speaking AS Elijah - Risk of psychological projection rather than theological interpretation - Some congregants find first-person preaching gimmicky - Limits ability to make contemporary connections **Example monologue:** *[Preacher as Elijah]* “I’m done. I can’t do this anymore. I’ve given everything—EVERYTHING—to this work. And what do I have to show for it? A death threat from the queen. Everyone who stood with me? Gone. Dead. Torn down. And I’m running. Running into the desert because I’d rather die out here than give Jezebel the satisfaction of killing me herself. [Pause] I thought God would show up like God always does—power, might, vindication. But God asks me a question instead: ‘Why are you here, Elijah?’ And I don’t know if I have an answer anymore…” ----- **Learning Styles Served:** **Current sermon serves:** - **Auditory learners:** Strong (narrative, spoken word, repetition) - **Interpersonal learners:** Moderate (some direct address, but limited interaction) - **Intrapersonal learners:** Strong (invitations to self-reflection) **Current sermon underserves:** - **Visual learners:** No indication of images, visual aids, or written material - **Kinesthetic learners:** No movement, no tactile elements - **Logical-mathematical learners:** Could use more structured argumentation **What style-blend would strengthen this sermon?** **Recommendation: Maintain narrative-expository-prophetic core, but ADD:** 1. **Visual elements:** - Project key phrases (“Why are you here?”) - Show art depicting Elijah in the cave or contemporary sanctuary work - Infographic: “40 days” connecting Elijah, Moses, Jesus 1. **Kinesthetic moments:** - “Stand if you’re willing to stand WITH someone vulnerable” - “Stand if you’re willing to stand IN FRONT OF someone vulnerable” - Physical prayer posture: hands open to receive God’s provision (like Elijah receiving bread) 1. **More structured argument:** - Clearer three-point structure visible throughout: - **1. God provides rest for the weary** - **2. God speaks in unexpected ways** - **3. God calls us beyond violence to sacrificial love** 1. **Participatory elements:** - After reading vv. 9-14, ask: “Turn to a neighbor and share: When have you needed to hear God’s voice?” - Invite responses: “What violence in our world needs confronting today?” (let people call out) 1. **Concrete action:** - “Sanctuary team signup in narthex” - “Take-home practice: This week, take 10 minutes of silence each day to listen for God” **Score: 4/5** Style is effective and appropriate. The narrative-expository-prophetic blend serves the text and congregation well. Could strengthen with more multimodal engagement and clearer structural signposting. ----- ## 📊 **SIDE-BY-SIDE COMPARISON: Narrative-Expository vs. Fully Exegetical** ### 🎙 **Preaching Style** |Aspect |**Narrative-Expository** (This Sermon) |**Fully Exegetical Version** | |-------------------|--------------------------------------------------------------------------------|---------------------------------------------------------------------------------------| |**Primary Style** |Sequential story-telling with interpretive commentary; prophetic challenge |Verse-by-verse linguistic and historical analysis | |**Stories** |Contemporary (Halloween, ICE raids, car gears), biblical typology (Moses, Jonah)|Minimal extra-biblical stories; text generates its own narrative tension | |**Scripture Depth**|Moderate—follows text closely but minimal original language work |Deep—Hebrew analysis, ancient Near Eastern context, redaction criticism | |**Application** |Both personal (self-care) and communal (solidarity) |Begins with original meaning for ancient audience, then moves to contemporary analogy | |**Accessibility** |High—conversational language, accessible metaphors |Lower—requires some biblical literacy, though can be made accessible with good teaching| ----- ### 📖 **Scripture Handling** |Aspect |**Narrative-Expository** |**Fully Exegetical Version** | |---------------------------|-------------------------------------------------------------------------|------------------------------------------------------------------------------------------------------------------------------------------| |**Historical Context** |Named but not explored (Ahab/Jezebel’s power, Baal worship) |Deep dive: Deuteronomistic theology, Omride dynasty, Phoenician Baal cult’s appeal, agrarian crisis | |**Word Study** |None |*Qol demamah daqqah* (sound of sheer silence), *aphron* (fool—wrong text; that’s Luke 12), *nepes* (life/soul), *mal’ak* (messenger/angel)| |**Justice Lens** |Strong contemporary application (immigration); moderate economic analysis|Could explore economic dimensions of Ahab/Jezebel’s policies, land theft (Naboth’s vineyard in ch. 21), prophetic critique of monarchy | |**Cross-References** |Good typological connections (Moses, Jonah, Jesus) |Extensive: Exodus 33-34 (Moses theophany), Job 38 (divine questioning), Hosea/Amos (prophetic burnout), Psalm 42 (wilderness lament) | |**Theological Integration**|Christological center (Jesus vs. Elijah’s violence) |Could explore evolution of theodicy, non-violent interpretation of God across canon, divine hiddenness theology | ----- ### 🔍 **Logical Reasoning** |Aspect |**Narrative-Expository** |**Fully Exegetical Version** | |---------------------|--------------------------------------------------------------------------------------|------------------------------------------------------------------------------------------------------------------------------| |**Strengths** |Ethical reasoning, clear personal-to-communal movement, honest textual critique |Deductive reasoning from textual details, careful argumentation building on exegetical foundation | |**Fallacies Present**|Minor: incomplete Snickers metaphor, somewhat abrupt style shifts |Would avoid anecdotal fallacies by grounding in textual evidence; risk of overly technical argumentation alienating listeners | |**Balance** |Emotion flows from contemporary reality (ICE raids), grounds calls in lived experience|Emotion flows from the text itself (Elijah’s exhaustion, God’s tender provision); less immediate but potentially more enduring| ----- ### 🎯 **Engagement** |Aspect |**Narrative-Expository** |**Fully Exegetical Version** | |-----------------------------|--------------------------------------------------------------------------------------------|---------------------------------------------------------------------------------------------| |**Congregational Connection**|Strong—uses local example (Halloween), direct address, accessible language |Moderate—requires congregation to “trust the process” of deep textual work before application| |**Prophetic Challenge** |Explicit, immediate (ICE, religious violence) |Could be equally strong but takes longer to arrive at contemporary critique | |**Learning Moment** |Accessible insight: God speaks in quiet, self-care is spiritual, solidarity means protection|Teaches biblical interpretation skills, models how to read difficult texts critically | ----- ### ✅ **Key Takeaway** **Narrative-Expository (This Sermon):** - **Strengths:** Accessible, pastorally tender, prophetically bold, immediate application - **Weaknesses:** Light on exegetical depth, misses original language richness, somewhat rushed in transitions **Fully Exegetical Version:** - **Strengths:** Textually grounded, historically rich, teaches interpretive skills, theologically deep - **Weaknesses:** Risk of losing accessibility, slower to reach application, can feel academic **Ideal Blend for This Congregation (Progressive Mainline UCC):** - Maintain narrative accessibility - Add 1-2 moments of exegetical depth (Hebrew word study on “still small voice,” historical context on Ahab’s regime) - Keep prophetic challenge but ground more explicitly in scripture (cite Jesus’s teachings on enemies, hospitality commands throughout Torah) - Strengthen multimodal engagement (visual, kinesthetic elements) ----- ## 🏆 **OVERALL SCORING SUMMARY** |Category |Score |Notes | |--------------------------|----------|-----------------------------------------------------------| |**Sermon Summary** |4/5 |Strong integration; All Saints connection could be stronger| |**Preaching Style** |4/5 |Effective blend; transitions could be smoother | |**Storytelling** |3.5/5 |Solid, accessible; needs more diverse voices | |**Intonation/Delivery** |3/5 |(Provisional—transcript only) | |**Content Structure** |4/5 |Clear sequential flow; liturgical theme arrives late | |**Engagement/Application**|4/5 |Strong; needs more concrete action steps | |**Scripture Handling** |3.5/5 |Good sequential engagement; lacks linguistic depth | |**Logical Reasoning** |4/5 |Generally strong; minor lapses | |**References** |2/5 |Limited scholarly diversity; no marginalized voices cited | |**Quotes/Stories** |4/5 |Memorable, well-connected; could use more variety | |**Calls to Action** |3/5 |Inspiring language; lacks specific next steps | |**Style Effectiveness** |4/5 |Well-suited to text and congregation | |**Overall Average** |**3.75/5**|**Strong sermon with room for deepening** | ----- ## 📝 **COMPREHENSIVE RECOMMENDATIONS** **To Strengthen This Sermon:** 1. **Integrate All Saints theme throughout** rather than only at conclusion (perhaps through recurring “ancestors who survived so we could live” thread) 2. **Add one Hebrew word study** on *qol demamah daqqah* to deepen theological resonance of the “still small voice” moment 3. **Cite marginalized theological voices**, particularly Latinx immigration theologians or scholars working at the intersection of biblical studies and sanctuary work 4. **Provide 2-3 concrete action steps**: sanctuary team signup, court accompaniment training dates, letter-writing campaign 5. **Incorporate brief visual/kinesthetic element**: moment of silence after reading text, standing as act of solidarity commitment, projected image 6. **Smoother transitions** between personal (self-care) and systemic (immigration justice) applications—perhaps using the Elijah narrative itself as bridge: “Just as Elijah needed rest before returning to prophetic work, we need community care to sustain us in justice work” 7. **Develop or drop the Snickers opening**—either make it a full illustration or find a different entry point 8. **Ground prophetic challenge more explicitly in Jesus’s teachings**—cite Sermon on the Mount, Good Samaritan, Matthew 25, “I was a stranger” ----- **This is skilled, courageous preaching that takes risks, wrestles honestly with difficult texts, and calls the congregation to costly discipleship. With some deepening of exegetical work and diversification of theological voices, this could be an exceptional sermon.** --- ## RESPONDING TO GOD'S WORD ### SHARING OF JOYS AND CONCERNS ### PRAYERS OF THE PEOPLE AND THE LORD'S PRAYER (DEBTS) ### INVITATION TO GIVING ### OFFERTORY ### *OFFERTORY RESPONSE #706 **"Praise God from Whom All Blessings Flow"** ### *PRAYER OF DEDICATION *from Feasting on the Word Worship Companion* **Generous God, we thank you for your call and claim upon our lives. Because there is so much more we can become, and so much more we can do, we pray that our faith will increase; that our practice of generosity will be enlarged; and that our joy in believing will encourage others as we share with them the good news of Jesus Christ; in whose name we pray. Amen.** --- ## HOLY COMMUNION *(please follow along on the screen)* *We celebrate communion this day by intinction, coming forward to the altar to receive the bread and cup. Pre-packaged elements are also available.* --- ## SENDING FORTH ### *HYMN #448 (insert) **"Take My Life, God, Let It Be"** 1. Take my life, God, let it be consecrated, faithful, free. Take my spirit, let it move at the impulse of your love. 2. Take my moments and my days, let them flow in ceaseless praise. Take my intellect and use all its powers as you choose. 3. Take my heart, and by your grace make of it your dwelling place. Take my will; your will be done! Make your will and mine be one. 4. Take my love and help it grow; let my loving overflow. Take me now, and help me be part of Christ's community. WORDS: Frances R. Havergal, 1874; alt. MUSIC: Justin H. Knecht, 1797 Tune: VIENNA 7.7.7.7 Alternate tune: HENDON *Frances R. Havergal wrote her hymn following a visit to Areley House in Worcestershire, England. Among the ten persons at the house were "some unconverted... some converted but not rejoicing." Before she left, "everyone had got a blessing."* ### *COMMISSION & BENEDICTION ### POSTLUDE (seated) --- ## POST-WORSHIP FELLOWSHIP *Join us a time of fellowship after worship!* *All are welcome at Christ's table. To let the church office know that you communed today, please sign the black attendance pad found in each row. If you are communing from home, please contact the church office to let us know.* --- ## WORSHIP PARTICIPANTS | Role | Name | |------|------| | **Pastor** | Rev. Caroline E. Saxton | | **Organist** | Barbara Motichka | | **Deacon in Charge** | Peg Bryner | | **Lector** | Mary Lee Yaukey | | **Children's Corner** | Roxanne Davenport | | **Media Coordinators** | Calvin Frantz, Neath Ham, Heidi Ramos | ### Bulletin Cover "Elijah" from the Basilian Aleppian Order collection of the Melkite Greek Catholic Church in Lebanon, via **Art in the Christian Tradition**, a project of the Vanderbilt Divinity Library ### The Flowers at the Foot of the Cross Given in memory of Margaret Rockwell and other friends and family by Carol Rockwell. ### Birthdays This Week 11/3 Shirley Fenstermacher, Bonnie Hoffman and Pastor Caroline 11/7 Karie Leister, John McCright and Bob Strunk 11/9 Sarah Herbert --- ## ST. JOHN'S VISION & MISSION ### St. John's Vision We are called to love, to learn, to worship and to witness in Christ as a congregation that welcomes everyone, and seeks service that will advance God's realm on earth. ### St. John's Mission To grow in love of God and neighbor --- ## WORSHIP RESOURCES **Call to Worship** by Thom Shuman, posted on Lectionary Liturgies **Prayer of Confession & Assurance of Grace** by Katherine Hawker, posted on Liturgies Outside **"The Beatitudes: An Intergenerational Version"** written by Carolyn Brown, posted on Worshiping with Children **Prayer of Dedication** from Feasting on the Word Worship Companion **Communion Liturgy** from "Do This: Communion for Just and Courageous Living" --- # THIS WEEK AT ST. JOHN'S ## TODAY — Sunday, November 2 - **3:00 pm** — Mercersburg Association Fall Meeting, First UCC in Carlisle - **8:00 pm** — Bible Study on the Book of Acts, Zoom (link in Friday e-blast) ## Monday, November 3 - **10:00 am** — Chi Gong/Zazen silent body energy and soulful meditation, Parlor Room 104 - **1:30 pm** — Monday Afternoon Book Study, Conference Room 111 - **7:00 pm** — Boy Scouts, Fellowship Hall ## Tuesday, November 4 - **5:30 pm** — Yoga, Room 202 - **6:00 pm** — Ladies' Bible, Zoom - **6:30 pm** — Cub Scouts, Fellowship Hall/then break into smaller groups ## Thursday, November 6 - **7:00 am** — Men's Breakfast, Texas Lunch - **6:00 pm** — Dance Class, Fellowship Hall - **6:15 pm** — Girl Scouts, Room 116 - **7:15 pm** — Choir Rehearsal, Choir Room 103 ## Sunday, November 9 - **8:45 am** — Godly Play Class, Room 119 - **8:45 am** — SPARK! Elementary Church School Class, Room 115 - **8:45 am** — Teen Discussion Class, Room 206 - **8:45 am** — Wired Word Church School Class, Room 116 - **10:00 am** — Sunday Worship and Deacon/Elder Installation Ceremony, Sanctuary - **11:00 am** — Fall Congregational Meeting, Sanctuary --- # ANNOUNCEMENTS & UPCOMING EVENTS ## Fall Congregational Meeting Will be held directly after worship on **Sunday, November 9**. Meeting packets are available at the Welcome Center and by request from the church office. ## Talk on Penn Mar Park Join Mike Marotte on **Thursday, November 13, 6 pm in Fellowship Hall** for a presentation on the historic Penn Mar Park. ## Monday Afternoon Book Study Meets at **1:30 pm in the Conference Room**. We are reading "A People's History of Christianity" by Diana Butler Bass. Read Ch. 7 for the session on 11/3. ## Totenfest Will be **Sunday, November 23**, the last Sunday of the church year. We will remember with love and thanksgiving those members of our faith community who have died during the past year. We also wish to include the people in your lives who have transitioned to be with God since our last observance of Totenfest on November 24, 2024. Please contact Pastor Caroline by **Monday, November 17**, with the name of the person you wish to be remembered, along with their date of death, so that we can honor them during the service and in the bulletin. ## Habitat for Humanity Book Sale **THANK YOU** to EVERYONE who helped make our 2025 Habitat for Humanity Book Sale a resounding success! We could not have done this without you. The official check presentation to Habitat will take place during worship on **Sunday, November 9**. ## Church Directory Update As we work to finalize our new photo directory, we need your updated contact information. If your address, phone number or email address has changed, please share this with the church office. Thank you! ## November First Fruits Will go toward supporting Heifer International. Heifer's model includes working in economic development, environmental sustainability, food security and nutrition, risk mitigation and women's empowerment and social capital. Partnering with Children and Youth Ministry, our First Fruits will go toward strengthening communities across the globe, helping to aid Heifer International's efforts to change the fact that 783 million people go to bed hungry every night. Speak with Roxanne Davenport to learn more about Heifer and how you can make a difference. ## November/December Upper Room Devotionals are currently available at the Welcome Center. We suggest a donation of $1 for small print/$2 for large print copies. If you would like to have a copy mailed to you, please contact the church office. ## Holy Manners Copies of our draft Behavioral Covenant or "Holy Manners for St. John's United Church of Christ" are available in the Narthex or by request from the Church Office. ## Bible and a Beer Is an opportunity to talk about our faith in public. Join us on the **3rd Monday of the month at the Trojan Diner at 6:30 pm**. Our next gathering will be **November 17**. ## Birthday Balloons All are invited to share in a special coffee hour the last Sunday of the month to honor all who celebrated a birthday that month. November birthdays will be honored on **Sunday, November 30**. We hope you'll join us! ## Sunday Night Bible Study Join Pastor Caroline on Sunday evenings at **8 pm via Zoom** for a Bible study on the book of Acts. Our session on **November 2** will focus on Acts Chapter 19. **Zoom Meeting ID:** 836 0593 5961 **Passcode:** 277938 ## Join us for Life Talk What's on your mind? Something that concerns or worries you? Do you need to vent? Just want to talk with other adults for a bit? Grab your snack and coffee, and meet in the parlor after services on Sunday mornings. Everyone is welcome. ## Want to Stay in Touch? Contact the Church Office to be added to our email list! You can sign up to receive our regular weekly emails, Diana's Devotionals, and/or be part of the Prayer Chain. --- # CONTACT INFORMATION **The Rev. Caroline E. Saxton**, Pastor [email protected] | (641) 260-1868 (cell) **Tonya Schwartz**, Office Administrator [email protected] | (717) 263-8593 (office) **Gary Crum**, Music Director | **Barbara Motichka**, Organist **Roxanne Davenport**, Director of Children & Youth **The Rev. Stephen W. Hoffman**, Pastor Emeritus --- **St. John's United Church of Christ** Chambersburg, Pennsylvania *NEWS IN THE PEWS — November 2, 2025*